DOCSLIB.ORG

Gandhi and Religious Conversion by Himanshu Sekhar Mishra

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gandhi and Religious Conversion by Himanshu Sekhar Mishra Himanshu Sekhar Mishra PhD Scholar Jawaharlal Nehru University New Delhi [email protected] GANDHI AND RELIGIOUS CONVERSION In a time, when the complex and emotionally charged issue like conversion has been exploited by fundamentalists, confused by liberals, not being comprehended by many what all the fuss is about, revisiting Gandhi’s view on conversion is in itself a great significance so far as India’s multi cultural and pluri-religious society is concerned. Gandhi’s views on religious conversion are being characterized by communal harmony. His definition of conversion means a definite giving up of the evil of the world, adaptation of all the good of the new and a scrupulous avoidance of everything evil in the new. Conversion should, therefore, mean a life of greater dedication to one’s own country, greater surrender to God and greater self purification. For him, conversion is a heart process known only to and by God. It must be left to itself…. Those who believe in it have a perfect right to follow their own course without let or hindrance, so long as it is kept within proper limit. In this sense, he was not against right to conversion (convert’s right). But he was against right to conversion so far as it means missionary right to convert people. He was against such conversion since it leads to mutual decrying of rival faiths which gives rise to mutual hatred. This is why, he was against any kind of propagation. To him, propagation of religion is nothing but the negation of toleration and the best way of dealing with such propaganda is to publicly condemn it. He was not only against conversion by missionaries, but also against shuddhi by Arya Samaj. Regarding shuddhi (reconversion) he is of the opinion that there is no such thing as proselytism in Hinduism, as it is understood in Christianity, or to a lesser extent in Islam. The Arya Samaj has, he thinks, copied the Christians in planning its propaganda. To him, the real shuddhi movement should consist in each one trying to arrive at perfection in his or her own faith. This paper is just an elaboration of this theme. Key Words: Conversion, Atmaparivartan, Dharmantara, Propaganda It is Mohandas Karamchand Gandhi whose inclusiveness places him in opposition to conversion to a religious tradition other than one’s own. Here he seems to typify the mainstream Hindu position. In fact, religious fundamentalists and nationalists have co-opted him to their own purposes on the issue of religious conversion. However, on the issue of religious conversion, neither Gandhi nor Ambedkar can be ignored. The starting point and ending point of both are quite opposite. Gandhi was a reformer in the sense that he was in favor of atmaparivartan but not a proselytizer since he was against dharmantara (a change of religious tradition). Gandhi along with Ambedkar has remained a powerful critique of Christian missionaries. In deed to both converters and converts Gandhi represents a most genuine challenge to deeper and most honest introspection. Hence, revisiting Gandhi’s view on conversion is in itself becomes a great significance. It is Gandhi “I am against conversion, whether it is known as shuddhi by Hindus, tabligh by Muslmans or proselytizing by Christians…” (Cited in Rao 1994, P. 56).It seems from the above statement that Gandhi was against religious conversion but the real fact is that he had a different kind of mind set.His definition of conversion means a definite giving up of the evil of the world, adaptation of all the good of the new and a scrupulous avoidance of everything evil in the new. Conversion should, therefore, mean a life of greater dedication to one’s own country, greater surrender to God and greater self purification (Young India, 20 August 1925). GANDHI AND PROSELYTIZERS For Gandhi, conversion is a heart process known only to and by god. It must be left to itself…Those who believe in it have a perfect right to follow their own course without let or hindrance, so long as it is kept within proper limit, i.e., so long as there is no force or fraud or material inducement and so long as the parties are free agents and of mature age and understanding. According to him, the cases of real honest conversion are possible. He was of the opinion that “if some people for their inward satisfaction and growth change their religion, let them do so…” (Young India, 19 January 1928). Gandhi believes that oppression within one’s religious tradition was not sufficient reason for abandoning it. In fact he supports intelligent conversion but at the same time he knew that the so-called untouchables and shudras are not converted by an appeal to reason because of his own choice of being a Harijan. To place his actual words “having become a Harijan by choice, I know the mind of the Harijans. There is not a single Harijan today who can fall in that category (change of faith out of heartfelt conviction and spiritual urge) what do they understand of Islam? Nor do they understand why they are Hindu…they are what they are because they are born in a particular faith. If they change religion, it would be merely from compulsion or some temptation held out to them in return. In present atmosphere, no voluntary change of faith should have any validity” (Cited in Rao 1994, P. 62). Gandhi’s opposition to conversion is located within the context of his unique understanding of religion. His understanding of religion transcends religiosity. It is essentially a spiritual quest for moksha, but one rooted in the reality of service to the last and least in this world. For him, religion is a personal concern, not a matter of labeling but of belief and action. It is thus a quest for a moral and spiritual identity. To quote him“I believe that there is no such thing as conversion from one faith to another in the accepted sense of the term. It is highly a personal matter for the individual and his god. I may not have any design upon my neighbor as to his faith, which I must honor even as I honor my own. For I regard all the great religions as true, at any rate for the people professing them, as mine is true for me…And seeing that it takes all my resources in trying to bring my practice to the level of my faith and in preaching the same to my co-religionists, I do not dream of preaching to the followers of other faiths” (Harijan, 28 September 1935).Gandhi moves on to say that a quest for religious identity is moral and spiritual and within the context of one’s Varna and dharma. Both are ascribed at birth, hence, Gandhi cannot see people making a change of identity either. It would be against the social and moral responsibility of the convert towards his own Verna. His understanding of varnashrama dharma does not allow for a dharmantar. For him, there can be no changing your dharma. This would amount to adharma. It is much like changing your mother. Your mother may be bad so you may try to reform or improve her, but you do not, or rather cannot, ever change her for another. For even an adopted mother can never ever become the birth mother. This colored his whole attitude to caste and conversion. GANDHI AND CONVERTERS Gandhi’s understanding of conversion as prevails in India is that “it is the transference of allegiance from one fold to another and the mutual decrying of rival faiths which gives rise to mutual hatred” (Cited in Rao 1994, P. 57). For Gandhi, religious proselytization and conversion has the potential to further heighten tensions and precipitate destabilizing consequences: “it is impossible for me to reconcile myself to the idea of conversion after the style that goes on in India and elsewhere today. It is an error which is perhaps the greatest impediment to the world’s progress towards peace. ‘Warring creeds’ is a blasphemous expression. And it fitly describes the state of things in India, the mother-as I believe her to be-of religion or religions. If she is truly the mother, the motherhood is on trial” (Harijan, 30 January 1937). In this sense,he was totally against Christian conversion.He understands Christian conversion as forcible conversion. To him “to change one’s religion under threat of force is no conversion but rather cowardice. A cowardly man or woman is dead weight on any religion. Out of fear they may become Muslim today, Christian tomorrow and pass into a third religion the day after…” (Cited in Rao 1994, P. 63). At the same time he has also said that religion cannot be forced upon an unwilling heart. It will mean death to the three religions. He continues by saying that “I do not know a single writer on Islam who defends the use of force in the proselytizing process” (ibid. 59). “There is nothing in the Koran to warrant the use of force for conversion. The holy book says in clearest language possible: there is no compulsion in religion. It is therefore, up to the leaders of the Muslims to declare that forcible repetition of a formula cannot make a non Muslim into a Muslim. It only shames Islam…” (ibid). One who is forcibly converted to Islam ceases to be a man. To recite the kalma through fear is meaningless… I would never mind if a Hindu recites the kalma willingly and with full heart.
Load more

Recommended publications
  • YOGA Year 8 Issue 3 March 2019
    Year 8 Issue 3 March 2019 YOGA Membership postage: Rs. 100 119-Mar-Y-coverdraft.indd9-Mar-Y-coverdraft.indd 3 99/03/2019/03/2019 111:02:371:02:37 AAMM Hari Om YOGA is compiled, composed and pub lished by the sannyasin disciples of Swami Satyananda Saraswati for the benefit of all people who seek health, happiness and enlightenment. It contains in- formation about the activities of Bihar School of Yoga, Bihar Yoga Bharati, Yoga Publications Trust and Yoga Research Fellowship. Editor: Swami Gyansiddhi Saraswati Assistant Editor: Swami Yogatirth- GUIDELINES FOR SPIRITUAL LIFE ananda Saraswati YOGA is a monthly magazine. Late Talk a little, sleep a little subscriptions include issues from January to December. Watch your speech. Watch every word. Published by Bihar School of Yoga, Speak no word that is impure or vulgar Ganga Darshan, Fort, Munger, Bihar – 811201. or that can hurt the feelings of another. Speak no word that is disrespectful Printed at Thomson Press India Ltd., Haryana – 121007 and contemptuous. Speak measured and sweet words. Think twice before © Bihar School of Yoga 2019 you speak and thrice before you act. Membership is held on a yearly basis. Please send your requests Health is a state in which one sleeps for application and all correspond- well, is at ease, free from any kind ence to: of dis-ease or uneasiness. Regulate Bihar School of Yoga Ganga Darshan the hours of sleep, which should not Fort, Munger, 811201 be more than six hours when you Bihar, India are in good health. This can even be - A self-addressed, stamped envelope reduced to five hours if one does not must be sent along with enquiries to en- have much physical fatigue or heavy sure a response to your request mental strain.
    [Show full text]
  • Satsang Diksha English
    A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA ENGLISH Pragat Brahmaswarup Mahant Swami Maharaj ‘Agna and upasana are two wings. Do not let go of them. A Shastra Explaining the Principles of Then Akshardham can be easily reached. Agna and Upasana as Revealed by There is no doubt in that.’ Parabrahman Bhagwan Swaminarayan - Aksharbrahman Shri Gunatitanand Swami Author Pragat Brahmaswarup Mahant Swami Maharaj Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) Shri Swaminarayano Vijayate Brahmaswarup Bhagatji Maharaj Brahmaswarup Shastriji Maharaj Brahmaswarup Yogiji Maharaj Brahmaswarup Pramukh Swami Maharaj Bhagwan Swaminarayan and Aksharbrahman Gunatitanand Swami (Shri Akshar-Purushottam Maharaj) A Chapter of the Akshar-Purushottam Samhita SATSANG DIKSHA A Shastra Explaining the Principles of Agna and Upasana as Revealed by Parabrahman Bhagwan Swaminarayan Author: Pragat Brahmaswarup Mahant Swami Maharaj Sanskrit Verses: Mahamahopadhyay Sadhu Bhadreshdas English Translation: BAPS Sadhus Swaminarayan Aksharpith Ahmedabad Publisher’s Note Under the auspices of the Pramukh Swami Maharaj Centenary Celebrations (1921–2021), we take great pleasure and pride in presenting the ‘Satsang Diksha’ shastra authored by Pragat Brahmaswarup Mahant Swami Maharaj. Bhagwan Swaminaryan nourished and fostered the timeless traditions of Hinduism through his contribution of a unique, novel philosophy called Akshar- Purushottam Darshan. In so doing, he introduced a new spiritual pathway to ultimate moksha for countless souls. In his moral and spiritual teachings, called the Shikshapatri and Vachanamrut, Bhagwan viii Satsang Diksha Swaminarayan provides a detailed guide of spiritual sadhanas for the experience of happiness through moral behaviour, social dealings and knowledge.
    [Show full text]
  • Indian Council of Astrological Sciences (Regd.), Chennai © 2016
    Indian Council of Astrological Sciences (Regd.), Chennai © 2016 ICAS (Regd.), Chennai. All rights reserved. Draft Syllabus – Release 2 1 Indian Council of Astrological Sciences (Regd.), Chennai GENERAL VAASTU Topic : 1 Introduction Topic : 4 Classification of Vaastu . What is Vaastu ? . 4 types of Vaastu : . Philosophy of Vaastu Devalaya Vaastu (Temples) Manushyalaya Vaastu (Residential Buildings) Topic : 2 Relevance of Vaastu Jala Shodana Vaastu (Water Sources) . Rationale of Vaastu - Scientific Background Bhugarbha Vaastu (Mining & Excavation) . Relevance of Vaastu in modern times . Limitations of Vaastu . 4 types of Structures in Vaastu : . Qualifications of a Vaastu Practitioner Residential Buildings (Common People) . Sages Views on Vaastu Royal Palaces (Kings & Royal people) . 4 Categories of Vaastu Expertise: Public Utility Structures Sthapati (for Layout & Designing) (Parks, Bridges, Ports, Reservoirs) Sutragraahi (for Supervision) Religious Structures (Temples) Takshaka (for refining the constn. materials) Vardhaki (for wood & material work) . 3 Dimensions of Vaastu : Dik (Direction) Topic : 3 History of Vaastu Desha (Space) . Vedic Origin of Vaastu Kaala (Time) . Vaastu in Vedas & Upanishads 4th Dimension : Karma (Causation) . Vaastu in Puranas & Ithihasas . 18 Acharyas & their Contributions Topic : 5 Measurements . 18 Important ancient treatises of Vaastu : . Classical units of Measurements Brihat Samhita . Modern units of Measurements Maayamatam . Conversion of units Manasaara Samaraangana Sutradhara Vishwakarma Prakash Manushyalaya Chandrika Griha Sutram Artha Shastra Padma Samhita Shilpa Ratna Vaastu Raja Vallabha Aparaajita Pratcha Dipaarpana Shilpa Ratna Griha Chitravali Shilpa Vidya Saaravali Vaastu Vidya Vaastu Ratnakara Vaastu Saukyam . Growth of Vaastu © 2016 ICAS (Regd.), Chennai. All rights reserved. Draft Syllabus – Release 2 2 Indian Council of Astrological Sciences (Regd.), Chennai FUNDAMENTALS OF VAASTU Topic : 1 Energy Pattern in Vaastu Topic : 5 Vaastu Purusha Mandala .
    [Show full text]
  • Witchcraft, Religious Transformation, and Hindu Nationalism in Rural Central India
    University of London The London School of Economics and Political Science Department of Anthropology Witchcraft, Religious Transformation, and Hindu Nationalism in Rural Central India Amit A. Desai Thesis submitted for the degree of Doctor of Philosophy 2007 UMI Number: U615660 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. Dissertation Publishing UMI U615660 Published by ProQuest LLC 2014. Copyright in the Dissertation held by the Author. Microform Edition © ProQuest LLC. All rights reserved. This work is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 Abstract This thesis is an anthropological exploration of the connections between witchcraft, religious transformation, and Hindu nationalism in a village in an Adivasi (or ‘tribal’) area of eastern Maharashtra, India. It argues that the appeal of Hindu nationalism in India today cannot be understood without reference to processes of religious and social transformation that are also taking place at the local level. The thesis demonstrates how changing village composition in terms of caste, together with an increased State presence and particular view of modernity, have led to difficulties in satisfactorily curing attacks of witchcraft and magic. Consequently, many people in the village and wider area have begun to look for lasting solutions to these problems in new ways.
    [Show full text]
  • Sadhus in Democratic Politics in Late 20 Th Century India
    "WHEN THE SAINTS GO MARCHING IN" Sadhus in Democratic Politics in Late 20 th Century India MASSACHUSETTS INSTITUTE by OF TECHNOLOGY JUL 1 6 2009 Rajesh Pradhan S.M.Arch.S. Architecture & M.C.P. City Planning LIBRARIES Massachusetts Institute of Technology, 1989 SUBMITTED TO THE DEPARTMENT OF POLITICAL SCIENCE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN POLITICAL SCIENCE AT THE MASSACHUSETTS INSTITUTE OF TECHNOLOGY FEBRUARY 2009 ©2009 Rajesh Pradhan. All rights reserved. The author hereby grants to MIT permission to reproduce and to distribute publicly paper and electronic copies of this thesis document in whole or in part in any medium now known or hereafter created. ARCHNES Signature of Author: SDep ment of Political Science / ,,ebTer 21, 2008 Certified by: .................... ........ .................. Melissa Nobles Associate Irofessor of Political Science Thesis Supervisor Accepted by:.. ..................................... Roger Petersen Associate Professor of Political Science Chair, Graduate Program Committee "WHEN THE SAINTS GO MARCHING IN" Sadhus in Democratic Politics in Late 20 th Century India by Rajesh Pradhan Submitted to the Department of Political Science on October 21, 2008 in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy in Political Science Supervised by Melissa Nobles, Associate Professor of Political Science ABSTRACT This empirical study examines the political significance of religious leaders-known commonly as sadhus-in a huge and mature democracy like India. During the late '80s and the '90s, a flurry of sadhu activism coincided with the dramatic rise of a previously insignificant political party, the Bhartiya JanataParty (BJP). As a conservative Hindu nationalist party, the BJP allied with many sadhus, came to power at the center and in many states, breaking the monopoly that the relatively secular Congress party had held for more than four decades.
    [Show full text]
  • Fundamental Concepts of Hinduism
    Fundamental Concepts of Hinduism My Salutations to all Devas-Rishis-Pithrus OM DEDICATED TO LORD YAMA, MARKANDEYA, NACHIKETAS, SAVITRI AND NANDI, THE ETERNAL ATTENDANT OF LORD SIVA, WHO HAVE ALL UNRAVELLED THE MYSTERIES OF THE LIFE BEYOND DEATH OM "Hinduism is not just a faith. It is the union of reason and intuition that cannot be defined but is only to be experienced” - Dr. Sarvepalli Radhakrishnan (1888-1975) ॐ अञानतिमिरा्ध्य ञाना्जनशलाकया । चषुु्िीमलिं यॳन ि्िॴ रीगरवॳु निः ॥ om ajnana-timirandasya jnananjnana salakaya caksur unmilitam yena tasmai sri gurave namah “I offer my most humble obeisance to my spiritual master who has opened my eyes which were blinded by ignorance with the light of knowledge.: [FOR PRIVATE CIRCULATION] 1 INTRODUCTION The Information on this article “Fundamental Concepts of Hinduism” furnished here in is compiled from various mail friends, internet sites and elders who have knowledge on this subject. The documents referred in the net sites are quoted as told but not gone through by me for their authencity. Every effort has been taken not to leave essential points but to make the reading informative and interesting. Since the subject matter is lengthy and it could not be confined in one or two postings - it may appear lengthy. Hindu Dharma says, “To lead a peaceful life, one must follow the Sastras which are the rules of the almighty that cannot be changed by passage of time(i.e.kruta,thretha,dwapara&kali yuga).The almighty says, “Shruthi smrithi mamaivaagya yaasthaam ullangya varthathe | Aagya chhedi mamadhrrohi math bhaktopi na vaishnavahah||” Which means,vedas and sastras are my commands and one who surpasses these rules have breaken my laws and cannot be considered as my bhakta or a vaishnava.
    [Show full text]
  • The Arya Samaj in Gujarat 1895-1930
    1 Purifying the Nation: The Arya Samaj in Gujarat 1895-1930 David Hardiman Department of History, University of Warwick, Coventry CV4 7AL, UK [email protected] Tel: 02476572584 Fax: 02476523437 2 Abstract This article examines the impact of the Arya Samaj in Gujarat from 1895 to 1930. Although the founder of this body, Dayanand Saraswati, was from Gujarat, it proved less popular there initially than in the Punjab. The first important Arya Samajists in Gujarat were Punjabis, brought there by Sayajirao Gaekwad of Baroda to carry out educational work amongst untouchables. The Arya Samaj only became a mass organisation in Gujarat after a wave of conversions to Christianity in central Gujarat by untouchables, with Arya Samajists starting orphanages to ‘save’ orphans from the clutches of the Christian missionaries. The movement then made considerable headway in Gujarat. The main followers were from the urban middle classes, higher farming castes, and gentry of the Koli caste. Each had their own reasons for embracing the organisation, ranging from a desire for higher social status, to religious reform, to building caste unity, and as a means, in the case of the Koli gentry, to ‘reconvert’ Kolis who had adopted Islam in medieval times. The movement lost its momentum after Gandhi arrived on the political scene, and many erstwhile Arya Samajists embraced the Gandhian movement. When the Gandhian movement itself flagged after 1922, there was an upsurge in communal antagonism in Gujarat in which Arya Samajists played a provocative role. A riot in Godhra in 1928 is examined. 3 Over the past decade, Gujarat has come to be seen as a hotbed of communalism, ruled by a state government that has connived at, and even encouraged, murderous attacks on Muslims and Christians.
    [Show full text]
  • Essence of Hindu Festivals & Austerities
    ESSENCE OF HINDU FESTIVALS AND AUSTERITIES Edited and translated by V.D.N.Rao, former General Manager of India Trade Promotion Organization, Ministry of Commerce, Govt. of India, Pragati Maidan, New Delhi now at Chennai 1 Other Scripts by the same Author: Essence of Puranas:- Maha Bhagavata, Vishnu Purana, Matsya Purana, Varaha Purana, Kurma Purana, Vamana Purana, Narada Purana, Padma Purana; Shiva Purana, Linga Purana, Skanda Purana, Markandeya Purana, Devi Bhagavata;Brahma Purana, Brahma Vaivarta Purana, Agni Purana, Bhavishya Purana, Nilamata Purana; Shri Kamakshi Vilasa Dwadasha Divya Sahasranaama: a) Devi Chaturvidha Sahasra naama: Lakshmi, Lalitha, Saraswati, Gayatri; b) Chaturvidha Shiva Sahasra naama-Linga-Shiva-Brahma Puranas and Maha Bhagavata; c) Trividha Vishnu and Yugala Radha-Krishna Sahasra naama-Padma-Skanda-Maha Bharata and Narada Purana. Stotra Kavacha- A Shield of Prayers Purana Saaraamsha; Select Stories from Puranas Essence of Dharma Sindhu Essence of Shiva Sahasra Lingarchana Essence of Paraashara Smtiti Essence of Pradhana Tirtha Mahima Dharma Bindu Essence of Upanishads : Brihadaranyaka , Katha, Tittiriya, Isha, Svetashwara of Yajur Veda- Chhandogya and Kena of Saama Veda-Atreya and Kausheetaki of Rig Veda-Mundaka, Mandukya and Prashna of Atharva Veda ; Also ‘Upanishad Saaraamsa’ (Quintessence of Upanishads) Essence of Virat Parva of Maha Bharata Essence of Bharat Yatra Smriti Essence of Brahma Sutras* Essence of Sankhya Parijnaana*- Also Essence of Knowledge of Numbers Essence of Narada Charitra Essence Neeti Chandrika* [Note: All the above Scriptures already released on www. Kamakoti. Org/news as also on Google by the respective references. The one with * is under process] 2 PREFACE Dharma and Adharma are the two wheels of Life‟s Chariot pulling against each other.
    [Show full text]
  • Major Civilizations of the World Include S Indhu S Araswati, Vedic, Egyptian, Babylonian, Chinese, Roman and Greek Civilizations
    1 Chapter - 1 M ajor Civilizations of the Wor l d 1.0 Aim 1.1 Preface 1.2 Origin of Man and Development . 1.2.1 Questions for Exercise 1.3. Sindhu Saraswati Civilization 1.3.1 Saraswati River 1.3.2 Indus Architecture 1. Town Planning 2. Great Bath and Great Grannary 3. Great Reservoir and Stadium 4. Great Dockyard. 1.3.3 Other Arts of Indus. Saraswati Civilization 1.3.4 Indus Script 1.3.5 Science 1.3.6 Economic Life. 1.3.7 Social Life 1.3.8 Religious life 1.3.9 Political Life 1.3.10 Cremation of the Dead 1.3.11 Questions for Exercise 1.4. Vedic Civilization 1. 4 .1 Language and Literary Richness 1.4.2 Political System 1.4.3 Social Life 1.4.4 Economic Life 1.4.5 Religious Life 1.4.6 Knowledge and Science 1.4.7 Questions for Exercise. 1.5. Ancient Civilization of Egypt 1.5.1 Political System 1.5.2 Social Condition 1.5.3 Economic Condition 1.5.4 Religious Life 1.5.5 Art 1.5.6 Knowledge and Science 1.5.7 Questions for Exercise 1.6 Ancient Babylonian Civilization 1.6.1 Political System - (1) Administration (2) Law (3) Judicial System 1.6.2 Social condition 1.6.3 Religious Life 1.6.4 Economic Condition 1.6.5 Art 1.6.6 Knowledge and Science 1.6.7 Questions for Exercise 1.7. Chinese Civilization 1.7.1 Royal Dynasties of China 1.7.2 Administrative System 1.7.3 Social Life.
    [Show full text]
  • Tattwa Shuddhi È Una Pratica Di Origine Tantrica , Letteralmente Significa Ore 16,00 Purificazione Dei 5 Elementi
    CENTRO YOGA LORD SADA SHIVA PPRREESSEENNTTAANNOO SSEEMMIINNAARRIIOO ddii :: ttaattttwwaa sshhuuddddhhii Da venerdi 22 giugno 2012 La maestra indiana che condurrà il seminario ha iniziato il proprio percorso g ià in età infantile, con il grande maestro ore 20,00 e guru Swami Satyananda Saraswati. ore 20,00 Ha vissuto ed insegnato lo Yoga in Europa per diversi anni a e parla fluentemente l’italiano. domenica 24 giugno 2012 Tattwa Shuddhi è una pratica di origine tantrica , letteralmente significa ore 16,00 purificazione dei 5 elementi. PRESSO ASHRAM di VILLA Tattwa Shuddhi è una meditazione SAN SECONDO -ASTI dinamica in cui ci si allena, attraverso un procedimento di visualizzazione, a Iscrizione entro il 30/04/12 trasformare gli elementi che compongono con acconto di € 50,00 l’intera creazione permutandoli dal più grossolano al più sottile e viceversa. Tattwa Shuddi è una meditazione pratica in cui si fa esperienza dell’evoluzione e della PER ISCRIZIONI ED INFORMAZIONI trasformazione a livello sottile, l’essere umano è continuamente soggetto Mira 348-4502600 all'influenza degli elementi e tramite la CENTRO YOGA loro "purificazione", in accordo con la definizione tantrica, può fare esperienza LORD SADA SHIVA della sua natura cosmica e non limitata. Tattwa Shuddi ci aiuta a ritrovare IVREA quell’equilibrio interiore e quella [email protected] sensazione di pace e chiarezza mentale che spesso sembra averci abbandonato. GRAZIA 349-1441783 Il seminario sarà teorico e pratico: CENTRO YOGA IL LOTO BLU concetti base sulla definizione dei tattwa, pratiche meditative, pranayama, kirtan e VERBANIA PALLANZA bhajan, karma yoga. [email protected] TATTWA SHUDDHI 22-24 Giugno 2012 VENERDI’ 16,30 – 18,00 ARRIVO IN ASHRAM 20,15 CENA 21,15 PRESENTAZIONE CORSO 22,30 MOUNA SABATO 8,15 COLAZIONE 9,00-10,30 1’ LEZIONE 11,00-12,00 2’ LEZIONE 12,30 PRANZO 15,00 3’ LEZIONE YOGA NIDRA 15,45 PAUSA 16,30 – 18,00 4’ LEZIONE 20,15 CENA 21,15 KIRTAN 22,30 MOUNA DOMENICA 8,15 COLAZIONE 9,00-10,30 1’ LEZIONE 11,00-12,00 2’ LEZIONE 12,30 PRANZO 15,00-16,00 SATSANG E CONCLUSIONE .
    [Show full text]
  • Mahanirvana Tantra
    Mahanirvana Tantra Tantra of the Great Liberation Translated by Arthur Avalon (Sir John Woodroffe) [1913] Introduction and Preface PREFACE THE Indian Tantras, which are numerous, constitute the Scripture (Shastra) of the Kaliyuga, and as such are the voluminous source of present and practical orthodox "Hinduism." The Tantra Shastra is, in fact, and whatever be its historical origin, a development of the Vaidika Karmakanda, promulgated to meet the needs of that age. Shiva says: "For the benefit of men of the Kali age, men bereft of energy and dependent for existence on the food they eat, the Kaula doctrine, O auspicious one! is given" (Chap. IX., verse 12). To the Tantra we must therefore look if we would understand aright both ritual, yoga, and sadhana of all kinds, as also the general principles of which these practices are but the objective expression. Yet of all the forms of Hindu Shastra, the Tantra is that which is least known and understood, a circumstance in part due to the difficulties of its subject-matter and to the fact that the key to much of its terminology and method rest with the initiate. The present translation is, in fact, the first published in Europe of any Indian Tantra. An inaccurate version rendered in imperfect English was published in Calcutta by a Bengali editor some twelve years ago, preceded by an Introduction which displayed insufficient knowledge in respect of what it somewhat quaintly described as "the mystical and superficially technical passages" of this Tantra. A desire to attempt to do it greater justice has in part prompted its selection as the first for publication.
    [Show full text]
  • STCC-Founding Principles
    Sanatan Temple and Cultural Center Thoughts and Emotions Behind its Creation and Operation All the cosmic elements from fire to water that create and sustain life are represented in a Hindu temple. The temple atmosphere is filled with the sounds of temple bells and sweet smells of incense and chanting of prayers for peace and prosperity for all. ॐ सर्वे भर्वꅍतु सखु िनः सर्वे सꅍतु ननरामयाः । सर्वे भद्राखि प�यꅍत ु मा कश्�िद्ःु िभा嵍भर्वते ् । ॐ शाश्ꅍतः शाश्ꅍतः शाश्ꅍतः ॥ Om Sarve Bhavantu Sukhinah Sarve Santu Niraamayaah | Sarve Bhadraanni Pashyantu Maa Kashcid-Duhkha-Bhaag-Bhavet | Om Shaantih || Meaning: 1: Om, May All be Happy, 2: May All be Free from Illness. 3: May All See what is Auspicious, 4: May no one Suffer. 5: Om Peace, Peace, Peace. The temple provides a common place for the community to strengthen emotional connection (Bhava) with the supreme Sagun Brahm (Bhagwan). Visiting the Temple for service, prayer or darshan (properly seeing God with devotion and concentration) helps the devotee to make that connection, Bhav-Sadhana. Bhav se Bhagwan Prapti: To make it possible for people from all parts from India to achieve that emotional connection the community worked together whole heartedly and elected the Vigrahas to be installed in the Temple. The Philosophy Behind the Design of the Temple Selection of Temple Location Even though people of Indian origin and Hindu faith started settling in the Charleston area in the 1960s the community did not reach a critical mass until the first decade of the 21st century.
    [Show full text]